By Joshua Furnal
Even supposing he's not continually famous as such, Soren Kierkegaard has been an immense best friend for Catholic theologians within the early 20th century. additionally, figuring out this courting and its origins deals precious assets and insights to modern Catholic theology. in fact, there are a few unfavorable preconceptions to beat. traditionally, a few Catholic readers were suspicious of Kierkegaard, viewing him as an irrational Protestant irreconcilably at odds with Catholic concept. however, the favorable point out of Kierkegaard in John Paul II's Fides et Ratio is a sign that Kierkegaard's writings will not be so simply brushed aside.
Catholic Theology after Kierkegaard investigates the writings of emblematic Catholic thinkers within the 20th century to evaluate their massive engagement with Kierkegaard's writings. Joshua Furnal argues that Kierkegaard's writings have motivated reform and renewal in twentieth-century Catholic theology, and may proceed to take action at the present time. to illustrate Kierkegaard's relevance in pre-conciliar Catholic theology, Furnal examines the broader proof of a Catholic reception of Kierkegaard within the early 20th century--looking in particular at influential figures like Theodor Haecker, Romano Guardini, Erich Przywara, and different Roman Catholic thinkers which are commonly linked to the ressourcement move. specifically, Furnal focuses upon the writings of Henri de Lubac, Hans Urs von Balthasar, and the Italian Thomist, Cornelio Fabro as consultant access points.
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Extra info for Catholic theology after Kierkegaard
It becomes the property of the soul, but only in union with Christ through trust in his promises, not in separation from him. Luther insists that our righteousness is totally external because it is Christ’s righteousness, but it has to become totally internal by faith in Christ. Only if both sides are equally emphasized is the reality of salvation properly understood’ (§108). ‘Thus, our righteousness is external insofar as it is Christ’s righteousness, but it must become our righteousness, that is, internal, by faith in Christ’s promise’ (§112).
For more, see John Booty, ‘The Spirituality of Participation in Richard Hooker’, Sewanee Theological Review 38, no. 1 (1994), 9–20. W. J. Torrance Kirby, Richard Hooker, Reformer and Platonist (Aldershot: Ashgate, 2005). J. Todd Billings, Calvin, Participation, and the Gift: The Activity of Believers in Union with Christ (Oxford: Oxford University Press, 2007). Michael J. Christensen and Jeffery A. Wittung (eds), Partakers of the Divine Nature: The History and Development of Deiﬁcation in the Christian Traditions (Grand Rapids: Baker Academic, 2007).
20 Bearing Luther’s comments in mind, it is conceivable that Kierkegaard’s mention of Luther and the reﬂection on ‘fruit’ in Works of Love could lead some interpreters to also look for an endorsement of Luther’s theological position here. Yet I want to claim that if we look more closely at how Kierkegaard treats this passage of Scripture, we may ﬁnd a criticism of Luther’s theological position. Where Luther needs to distinguish himself morally from the Pope in his treatise, Kierkegaard actually discourages his reader from Luther’s task of busily ‘tracking down hypocrites’ seeking to ‘unmask or even shame every hypocrite who comes near him’, because such an endeavour is, according to Kierkegaard, ‘hardly the fruits of love’ (WL 32).